THE CALL TO MINISTRY The book opens by a little introduction that gives information about the prophet’s homeland, and the dates of beginning and end of his ministry; things that we have already dealt with in the introduction. The whole first chapter came as an introduction to the book; like a practical agenda for the true minister; with the following items: Introduction 1 - 3 1- Appreciating the divine call 4 - 5 2- Making his heart spacious with love 5 3- Humility of the soul 6 - 7 4- Courage of the minister 8 5- Hiding in the word of God 9 - 14 6- Faithfulness in work 15 - 19 INTRODUCTION: Like many other prophetic books, this book presented concisely three things to understand it: certain personal information about the prophet; his divine mission; and the duration of his prophetic work; all of which we have already dealt with. 1- Appreciating the divine call: The book spoke of the call and mission of the prophet through two things: a dialogue between God and Jeremiah (Jeremiah 1: 4-10; 17-19), and two visions (Jeremiah 11 - 16). The dialogue concentrated on the personal call to Jeremiah; and the two visions on his mission. As God entered into the life of Jeremiah, and talked to him in an open dialogue, He opened his eyes to let him appreciate his identity, his mission in life, and his potentials in the Lord. The prophet started talking about his relationship with God who sends him by saying:”Before I formed you in the womb I knew you; Before you were born I sanctified you” (Jeremiah 1: 4, 5). This amazing expression reveals the secret of deep love between God and man. The prophet realized that the roots of his relationship with God extends to a time before he was formed in his mother’s womb; He has been in God’s mind, and the subject of His love; He represented an integral part of God’s plan for salvation ! His call to prophetic work did not come out of his own self, nor according to human planning; but to a divine plan. The prophet Jeremiah realized that his life was not haphazardly, a result of a physical relationship between his father and mother; but was greater than that. Hisl birth was not the true start of his life; and his death would not be the end of it ! He is rather the product of the hand of God Himself! Speaking of the false prophets, God says on Jeremiah’s tongue: “I have not sent these prophets, yet they ran. I have not spoken to them, yet they prophesied” (Jeremiah 23: 21). To confirm his prophecy, Jeremiah reminded his readers that he is called directly by God, and sent by Him to the people, who have entered with Him into a divine https://coptic-treasures.com/ 45 covenant; the same way with the prophet Amos and other prophets before him (Amos 7: 14 - 15; Isaiah 6: 1 - 13; Ezekiel 1: 4; 3: 15). That was what the apostle Paul realized, when he was called to faith and to apostolic work, after having been formerly a persecutor of the Church of God (1 Timothy 1: 12, 13) trying to destroy it (Galatians 1: 13); He knew that he was separated from his mother’s womb (Galatians 1: 15). The expression “formed you” (Jeremiah 1: 5) is based on God’s work as a “Potter” (Genesis 2: 7 - 8); while the Hebrew word for it means (created) (Amos 4: 13; Jeremiah 51: 19); Isaiah 45: 18; 49: 5; Psalm 59: 5) 1. God called His ministers and his shepherds by several ways: He called Moses by appearing to him as a burning bush, and commanded him to take off his shoes, to be able to listen to the holy message in awe and fear; then supported him by miracles and wonders (Exodus 3).When He called Isaiah and Ezekiel, he gave them visions pertaining to the glory of God and the heavenly creatures (Isaiah 6; Ezekiel 1). Isaiahl cried out, feeling the burden of his sins and those of the people; and Ezekiel fell on his face before the splendor of the glory of God. The call to Jeremiah came by a totally different way; He simply says: “The word of the Lord came to me saying: Before I formed you in the womb I knew you ...” (Jeremiah 1: 4). The encounter between God and Jeremiah was a natural one, as though they were close friends; and as though that message came as a result of an old relationship, whose roots extended to the days before Jeremiah was formed in his mother’s womb. God’s choice of Jeremiah and his sanctification while still in his mother’s womb, shook the hearts of several of the fathers of the Church; St. Ambrose saw in it a living portrait of God’s work in us for the sake of sanctifying us; He grants the sanctification as a free gift, with no favor on our part; and goes on to say: [Keep the gifts of God; as whatever no one teaches you, God grants you and inspires to you]2. St. Jerome believes that God, through His previous knowledge, realizing what Jeremiah would be, chose him for prophetic work (Roman 8: 29): [God knowing the future beforehand sanctified Jeremiah before he was born]3. And St. Cyril of Jerusalem believes that God, who shaped Jeremiah in the womb, and prepared him for the prophetic work, would not be embarrassed to take for Himself a body in the womb: [If God was not embarrassed to have something to do with forming a man, would He be embarrassed to acquire for Himself a holy body as a curtain for His deity?!] 4. The scholar Origen believes that what came in the previous phrase, is a gift that was never enjoyed by any other prophet, before or after Jeremiah; even Abraham the father of fathers, who also counted as a prophet, did not enjoy it; He says: [What did the word of God tell Jeremiah? It told him something very special and different from anything said to other prophets. Abraham was called a prophet in the verse: “He is a prophet; he will pray for you” (Genesis 20: 7); Yet God did not say to him: “Before I formed you in the womb I know you; Before you were born I sanctified you” (Jeremiah 1: 4, 5). Abraham was sanctified after a while, when he departed from his land, his family, and his father’s 1 The Jerome Biblical Comm., 1970, p. 304. 2 Exposition on the Christian faith. 3 Ep. 24: 2. 4 Lect. 12: 26. https://coptic-treasures.com/ 46 house; and Isaac, although born by a promise; yet those words were not addressed to him. Jeremiah was granted a special gift; namely, “Before I formed you in the womb I know you; Before you were born I sanctified you” 1.] The secret of this privilege is that Jeremiah is a symbol of the Lord Christ, on whom this phrase applies in a unique awesome concept; As, since eternity and before His incarnation, the Father knows His only-begotten Son,; and He sanctified Him; namely, He entrusted Him with the salvation of man. Although the Lord Christ was in no need of an outer sanctification; as He is the Holy One; yet He, in obedience, presented Himself to the Father to carry out our salvation; That is why He probably says :”For their sake I sanctify Myself, that they may also be sanctified by the truth” (John 17: 19). The scholar Origen says: [God sanctifies for Himself certain persons; He does not wait for them to be born to sanctify them (dedicate them to His work); but he does that before they come out of the womb ...This applies to the Savior who was sanctified, not only before coming out of the womb, but also before that (before incarnation); While, as far as Jeremiah is concerned, He was sanctified him before he comes out of the womb] 2. Some people may probably say: Why does He says: “Before I formed you in the womb I know you”? Doesn’t God know every man before He forms him in the womb ? We answer this by saying, that knowledge here is not a mere mental realization, but it is the knowledge of friendship and of love between God and His believers. The Hebrew word (yada) most probably bears a personal pledge; the one between man and his wife (Genesis 4: 1); and the way it is said: “You only, have I known of all the families of the earth” (Amos 3: 2); That is why it made God very sad to see that “There is no knowledge of God in the land” (Hosea 4: 1); counting the knowledge of God better than burnt offerings (Hosea 6: 6)3. And as the scholar Origen says: [The sinner is not known to God ...God does not know those who do iniquities; as they are not worthy of His knowledge] 4. [God knows the righteous who are worthy of His knowledge; as “The Lord knows those who are His” (2 Timothy 2: 19). On the contrary, He does not know those unworthy of Him; saying: “I never knew you” (Matthew 7: 23). We human, according to our measures, see something as worthy to know, while some other things, we do not want even to hear about, nor to know of their existence. The same way with the Lord of all; He wished to know Pharaoh and the Egyptians, but they were unworthy of His knowledge; While Moses and all the other prophets like him, were worthy of God’s knowledge. Therefore, practice the works of love more often, so that God may start to know you. If God knew Jeremiah before He formed him in his mother’s womb; yet He starts to know some others, as they reach the age of thirty or forty. God sanctifies some people for Himself; but in Jeremiah’s case, He did not wait for his birth to sanctify him; He was already sanctified before he comes out of the womb]5. God knew (yada) Jeremiah, sanctified (hiqdis) him, designated or set (ntn) him for prophetic ministry. 1 In Jer. Hom. 1: 5. 2 In Jer. Hom. 1: 11. 3 J. A. Thompson, p. 145. 4 In Jer. Hom. 1:8. 5 Ibid 1: 10. https://coptic-treasures.com/ 47 Beside knowledge; namely, God’s personal care for him, and his bond with him, we see sanctification to mean dedicating someone or something, and separating him or it, so as not to be used for anything else, except to God’s account; the way God separated the tribe of Levi to minister to Him, His temple, the Sabbaths, the feasts, the first fruits, the tithes, etc.; Whoever use them for something other than the ministry of God, is counted as blasphemous. God set him a prophet for nations, and not for just one nation; as he speaks in the name of God, the God of all nations, who desires to gather all people together to enjoy him. 2- Making his heart spacious with love: God proclaims to Jeremiah the range of his ministry, saying to him: “I ordained you a prophet to the nations” (Jeremiah 1: 5) If Jeremiah started his ministry within the boundaries of his village that rejected him, yet his heart was spacious enough to accommodate all Judah, that also persisted on rejecting him; God even confirms that He has ordained him “a prophet to the nations”; as though He intended to bring him out of the narrow circle, to make him moan with every man, and for his heart to find no comfort before all find comfort in the Lord. Was Jeremiah called to minister to Judah, or as a prophet to the nations? Literally, he prophesied about certain other nations, like Babylon (Jeremiah 25: 12 - 14; Jeremiah 50); Egypt (Jeremiah 49), Philistia (Jeremiah 47); Moab (Jeremiah 48); Emmon (Jeremiah 49); Edom (Jeremiah 49); and Damascus -Aram (Jeremiah 49) ... It is as though God intended for Jeremiah to have a role, not only in the life of Judah, but in the history of other nations as well1. When man realizes the mission, for the sake of which God created him, he would have a vital role in the life of others some way or another. As to the spiritual aspect, Jeremiah was referring to the Lord Christ, who, while he was the only-begotten Son, He came as a prophet (Jeremiah 18: 15), to draw the hearts of nations to the heavenly life. So are His ministers connected to Him; they bear the same Spirit; yearning in the Spirit of compassionate fatherhood to bring everyone, if possible, to the kingdom of God. And as St. John Chrysostom says: [A priest is charged with the whole world; and has become a father of all people] 2. 3- Humility of the soul: Having been called to ministry, he did not reject it right away, but excused himself for his personal weakness, saying: “Then said I: ‘Ah, Lord God! Behold, I cannot speak, for I am a (child)’. But the Lord said to me: ‘Do not say I am a (child), for you shall go to all to whom I send you; and whatever I command you, you shall speak’ “(Jeremiah 1: 6, 7) St. Gregory of Nyssa has a spiritual interpretation of the excuse of some, and the acceptance of others of the ministry, saying: [It is good for man to feel apprehension toward God’s call for some time, like what the great prophet Moses did (Exodus 4: 10), and Jeremiah after him. But then, we accept the call well prepared, like what Aaron did (Exodus 4: 27), and Isaiah (Isaiah 1: 6). That should occur through a feeling of 1 The Collegerille Bible Comm., p. 458. 2 De Sacerdotis 6: 4. https://coptic-treasures.com/ 48 responsibility; the reluctance should be out of a feeling of need for strength; and the acceptance would be on account of the capability of Him who called us] 1. In a talk by father Gregory the great, about shepherding, he presents to us Isaiah as an example of him who, through love, accepts ministry; and Jeremiah as an example of him who, through love, excuse himself of it, saying: [In these two examples, we see two portraits, although apparently different, yet they both come from the same fountain of love. There are two commandments of love: to love God, and to love a fellow man. While Isaiah yearned to benefit his fellowmen through the work of preaching, Jeremiah, on the other hand, because he coveted to attach himself persistently to the love of his Creator through a life of meditation, he excused himself of being sent to preach] 2. Anyway, Jeremiah was not reluctant to minister out of a cold heart, nor of fear of responsibility, but for the sake of a yearning to have the chance of retreat with God, even for a short time; beside some feeling of weakness before that great responsibility. This feeling came to confirm his worthiness for the work of God assigned to him; as God works in the humble. St. Ambrose says: [God chose Moses and Jeremiah to proclaim the word of God through humility, to be able to realize that work by grace] 3. And the apostle Paul says: “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world, and the despised things - and the things that are not – to nullify the things that are, so that no one may boast before Him” (1 Corinthians 27 - 29). Therefore the secret of strength is not in the chosen vessel, but in the One who works in him; That is why the Lord confirms to Jeremiah in more than one occasion, saying: “I am with you” (Jeremiah 1: 8, 9). The scholar Origen4 wonders how can the words of Jeremiah “I cannot speak for I am a (child)” , apply to the Savior, being a symbol of Him ? He answers that, in the Old Testament, it was clearly said about the Savior: “Behold, the virgin shall conceive and bear a son, and shall call His name Immanuel ... Before the child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings” (Isaiah 7: 14, 16); It came that “He made Himself of no reputation” (Philippians 2: 7); and in the gospel, that “Jesus increased in wisdom and stature, and in favor with God and men” (Luke 2: 52). As He made Himself of no reputation, through descending to earth, He regained what He has forsaken by His own will; So it is not strange for Him to increase in wisdom, stature, and favor with God and men; and by that the words saying “Before the child shall know to refuse the evil and choose the good” are realized; beside other texts by Isaiah. The scholar Origen says that the Savior, the Word of God who Knows everything; in His humility, chose to incarnate and become a child, to learn, not the great things but the little things; not the language of God, which is His own language, but that of men, to become like us in every respect. The incarnation was real in every sense of the word; He carried our manhood, and walked gradually with us in every thing as one of us, in order to raise us up to His eternal glory. We come back to the scripture text, where God answers Jeremiah, saying: “Do not say, ‘I am a child’ “- -the word ‘child’ is used for a newly born infant, and until he 1 Oration 1: 1. 2 Pastoral Rule 1: 7. 3 Duties of Clergy 1: 17. 4 In Jer. Hom. 1:7. https://coptic-treasures.com/ 49 reaches the age of marriage1; So if Jeremiah age-wise is considered young, Yet in God’s eyes, he is spiritually mature. And as the scholar Origen says: [We can be little children according to our inner man, even if we are elders according to the body; and we can be little children according to our outer man, yet we are mature according to the inner man. As such was Jeremiah; He had the grace of God, while he was a little child according to the body; That is why God said to him, “Do not say, ‘I am a child’ ‘. the sign that he is a completely mature man, and not a child, is what came after this, “For you shall go to all to whom I send you. And wherever I command you, you shall speak. Do not be afraid of their faces” (Jeremiah 1: 7, 8) 2]. Jeremiah excused himself from ministry, as the prophet Moses did before him (Exodus 3). Some scholar believed that Jeremiah is a new ‘Moses’ set by God for the people, concerning: a- Their initial excuse from ministry on account of their human inadequacy! b-They ued to intercede on behalf of the people of God with bitterness and great love. c-They were both granted a promise that God will put his words in their mouths (Jeremiah 1: 8; Exodus 3: 12). d- Moses intended to save the people from the servitude of Pharaoh; And Jeremiah intended to save the people from the servitude of sin, that led them into the Babylonian captivity. e- Moses presented to the people the covenant of God with them; And Jeremiah proclaimed a new covenant with God (Jeremiah 31: 31 - 34). 4- Courage of the minister: Humility does mean meekness; but a feeling of human weakness and inadequacy , together with faith in the mighty capabilities of God that support the minister; he works with courage, with no fear. The shepherd, and every true believer, who holds fast to the firm word of God that proclaims the truth and exposes the vain, would be a subject of wrath of those dwelling in the darkness; and sometimes even of those working in the same vineyard. That is why, in the book of ‘Ben Sirakh’ it came, [If you intend to minister to God, prepare yourself for temptation]. The scholar Origen says: [God knows the risks that surround those who are committed to spread His word. When they reproach, they are hated by people; and when they blame they are persecuted. All prophets bear these sufferings; as “A prophet is not without honor except in his own country and in his own house” (Matthew 13: 57).Knowing these risks that chase those whom He sends, God says: “‘Do not be afraid of their faces ; For I am with you to deliver you’; says the Lord” (Jeremiah 1: 8) Jeremiah was cast into the dungeon (Jeremiah 38: 6); to subsist on a daily ration of one piece of bread and few drops of water. It was said to the Jews: Who of the prophets have not been persecuted by your fathers?! ; And it was also said: “All who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3: 12). Those persecuted, readily bear their sufferings; hoping to be persecuted for no fault on their part, rather than for some fault they did. If it happens that we are persecuted for the sake 1 R. Davidson: Jermiah, vol 1, Philadelplia, 1983 p. 12. 2 In Jer. Hom. 1:13. https://coptic-treasures.com/ 50 of truth; we shall be worthy to hear this blessing: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5: 11 12) 1] God confirmed to Jeremiah: “Do not be afraid of their faces, for I am with you to deliver you” (Jeremiah 1: 8). These are words coming from the divine mouth, by which God commits Himself by His will, full of love toward His faithful ministers; namely, to grant them His “divine company” (Exodus 4: 12; Joshua 1: 5, 9; Judges 6: 16; 1 Samuel 3: 19; 16: 13; Matthew 28: 20). The ministry is hard and even impossible by human arm; as it is in essence, a ministry of raising from the dead; not the death of the body, but that of the soul; something done by the Savior Creator through His ministers who lean on Him. He confirms to him, saying: “‘I made you this day, a fortified city and an iron pillar, and bronze walls against the whole land. They will fight against you, but they shall not prevail against you. For I am with you’, says the Lord, to deliver you” (Jeremiah 1: 18, 19). God did not promise to free him of troubles, but promised to support him during temptations and afflictions; not just to keep him from falling; but to make of him a fortified city that embraces many; an iron pillar on which the temple of the Lord is built; and bronze walls, behind which many would hide in Jesus Christ. He grants His ministers His word as a hammer that breaks the rock; and give them His name to destroy the evil surrounding them (Psalm 118: 11). God does not spare His saints, being exposed to temptations; but grants them the strength to conquer; And as St. Beamon says: [A saint does not differ from a sinner in being exposed to temptations; but differ from him in that he could never be conquered even by fierce attacks; while the other would be overcome by the least temptation] 2. It is amazing that God does not only comfort His ministers by saying, that He would keep temptations away from them, but also threatens them, in case they forsake the spirit of courage, that they would not only be defeated, but He would terrify them before their enemies; saying: “Do not be terrified by them, or I will terrify you before them” (Jeremiah 1: 17). As though the secret of their success is their courage in the Lord. Finally, as Jeremiah excused himself from ministry on account of his weakness, God provoked him to have faith in Him, to live with the spirit of courage; granting him the ability of conquest and victory over all difficulties; but without committing him to ministry by force. Concerning this, St. John Chrysostom speaks about those working in God’s vine; saying: [Behold, It is within their authority to talk or to abstain from talking; They are not committed to work by force ... Jonah fled (Jonah 1: 3); Ezekiel delayed, and Jeremiah excused himself; and yet God did not force them, nor commit them to work, but counseled, guided, and threatened them ... and provoked their minds to appreciate the necessary issues] 3. 5- Hiding in the word of God: “Then the Lord put forth His hand and touched my mouth, and the Lord said to me: Behold I have put My word in your mouth” (Jeremiah 1: 9) 1 Ibid. 2 St. Cassian: Confer. 18: 13. 3 In 1 Cor. Hom 19. https://coptic-treasures.com/ 51 The minister of God completely hides in the word of God, and hides it in his depths to live by it; He swallows the word, and the word swallows him. As much as the minister decorates the word, it comes out of his mouth distorted and weak and with no authority; and as much as he is dissolved in it, it comes out in its simplicity, capable of penetrating the depths of the heart, to give peace, spirit, and life! That is why the Church in the Liturgy of the Eucharist, prays to God to grant His ministers, to utter only the word of truth; namely, the ‘word of God’; and for the Pope and for those who work with him, to rightly define the word of truth; and to “grant them unto Your holy Church”. In the apostolic ordainments it came: [Take care of the words, O Bishop; if you are able to interpret the Scripture, do so. Fulfill your flock, water them with the light of the law; and make them rich with the abundance of your teachings] 1. And St. Eronimus says: [The words of the priest have to conform to the readings of the bible. Do not be just eloquent, nor speak many words with no goal; but go deep in God’s secrets] 2. He also says: [Keep on reading the holy books; Do not let the Holy Book leave your hand; Learn what you are going to teach others3. St. John Chrysostom says: [What distinguishes the teacher is his ability to teach the word] 4. The secret of strength in the life of Jeremiah is therefore, that God put forth His hand and touched his mouth, and put His words in his mouth. The scholar Origen has a beautiful comment on this divine action; saying: [Notice the difference between Isaiah and Jeremiah. Isaiah says: “Woe to me, I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” (Isaiah 6: 5).Following this confession ... God did not put forth His hand to touch him; but one of the Seraphim flew to him, having in his hand a live coal which he had taken with the tongs from the altar; and he touched his mouth with it, and said, “Behold, this has touched your lips; Your iniquity is taken away, and your sin purged” (Isaiah 6: 6, 7). Jeremiah, on the other hand, was sanctified while still in his mother’s womb; God did not send to him tongs or a live coal from the altar; as he had nothing that warrants fire; but put forth his very hand and touched him] 5. So Jeremiah enjoyed God’s sanctification while still in his mother’s womb; beside God’s touching his mouth to put the word inside him ... As to the work of the divine word in the life of God’s men, this is: “See, I have this day set you over the nations and over the kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant” (Jeremiah 1: 10) The apostle Paul says: “For the word of God is living and powerful, and sharper than any two-edged sword” (Hebrew 4: 12); It separates good from evil, discerns between the kingdom of the devil and that of God; roots out the seeds of sin and plants the seeds of goodness; destroys the corruption, and builds the righteousness of Christ in us. God was frank with His prophet Jeremiah from the start; He taught him to hold fast to the word of God that destroys and builds; that roots out and plants! A difficult and firm . 1 الدسقولیة، باب 3 . 2 الحب الرعوي: 1965 ، ص 687 .701 ، 3 المرجع السابق، ص 700 . 4 المرجع السابق، ص 689 5 In Jer. Hom. 1:14. https://coptic-treasures.com/ 52 message that could arouse peoples and kingdoms against him. He did not send him to expound soft and soothing words; but to destroy, to root out; and at the same time to build and to plant. St. Augustine says: [This is the voice of the truth. This is what the physicians do when they cut to cure, and wound to heal]1. St. John Cassian says in one of his homilies: [The practical perfection is based on a double aspect: The first is to recognize of the nature of all the iniquities and the way to cure them; and the second is to discover the ordainment of virtues ... We should know how to do our best to achieve a double goal: crushing wickedness and gaining virtue] 2. This is the double work of God’s work in the inner life of man, and in the life of the Church and the world; Yet it is one integral work; as there is no building without demolition; and no planting without rooting out ! This is also the work of the Holy Spirit in Baptism; in which the old man and his wicked works are destroyed, to let the baptized enjoy the new man, who has the image of his Creator. And as St. Cyril of Jerusalem says to those newly baptized: [You were dying, and at the same moment you were born; The water of salvation was for you, a tomb and mother at the same time] 3. St. Gregory of Nyssa says: [Sin is burial in the water ... while Baptism is a gaining of of the Spirit] 4. And St. Jerome says: [Whoever gains Baptism in the name of the Father, the Son, and the Holy Spirit, becomes a temple of the Lord; The old structure is destroyed, and a new sanctuary is set for the Holy Trinity] 5. The scholar Origen believes that this work of destroying and building is done by the Lord Christ Himself; saying: [Where were the peoples that Jeremiah rooted out? And where were the kingdoms that he destroyed? As it is clearly written: “I have this day set you over the nations and over the kingdoms to root out and pull down” What authority did Jeremiah have to destroy and to throw down; on the assumption that these words are addressed to him? Were there a multitude of men who were built by Jeremiah, to be told: “To build”? Jeremiah proclaims that he has not done any goodness; So how could he be assigned to build and to plant? Whereas if these words are applied to the Savior, the interpreter wouldn’t be any more worried or confused; as Jeremiah is here a symbol of the Savior] 6. If the work of the word is to root out and to set peoples and kingdoms ... Then what are these kingdoms, symbolically? The scholar Origen says: [Who among men, who has taken words from God, and acquired the grace of the divine words, would root out and destroy peoples and kingdoms? When we say: Who has taken words from God, to root out and destroy peoples and kingdoms; I wish that you do not take the two words ‘peoples’ and ‘kingdoms’ 1 On Ps. 51: 11. 2 Conf. 14: 3. 3 Cat. Myst. 2: 4. 4 Oratione 40: 4. 5 Adv. Luc. F. 6. 6 In Jer. Hom. 1:6. https://coptic-treasures.com/ 53 literally; but consider that sin reigns in human souls, according to the words of the apostle: “Do not let sin reign in your mortal body” (Romans 6: 12); And as there are new kinds of sins; we shall understand that peoples and kingdoms, symbolically mean the horrible sins existing in human souls, that are rooted out and destroyed through the words of God given to Jeremiah and the other prophets] 1. There are several kingdoms as well as peoples: There are the kingdoms and the peoples of abomination, that lay the works of evil in the life of every one, as for example greed and theft ... If you look at the sinners one by one, you will understand the peoples or the subjects of the kingdom ... The word of God is sent to the peoples and the kingdoms for rooting out and planting; What are they rooting out? The Savior taught us that “Every plant which My heavenly Father has not planted will be uprooted” (Matthew 15: 13). In the souls, there are things that are not planted by the heavenly Father, like “evil thoughts, murders, adulteries, fornications, thefts, false witnessing, blasphemies” (Matthew 15: 19). Do you wish to know who planted them? Hear what is said: “An enemy has done this” (Matthew 13: 28); has “sowed tares among the wheat” (Matthew 13: 25). God cares for His seeds; and so does Satan; So if we leave the field void, Satan would sow seeds that are not planted by the heavenly Father. So you should never leave the field void for Satan, but for the Lord, to joyfully sow His seeds in our souls. Do not assume that Jeremiah has got a painful ministry, as he came to reign on peoples and kingdoms; The good God, by His word uprooted every thing shameful; separated the kingdom of the enemy from the heavenly kingdom; and uprooted the adversary peoples (the sins) from among the people of God] 2. Therefore, by the word of God, the minister of God uproots the foreign plants, for the Father to present His own plant in the soul; destroys the kingdom of sin, for the Lord to set His heavenly kingdom; and throws away the foreign and unclean peoples (the abominations), for God to be glorified in His people. For the word of God to build His kingdom in us, we should let it destroy in us what is foreign to it: and completely root them up, burn them with fire, or throw them away, in order not to disrupt the new building and the new plant. That is why the stones of the leper’s house, were cast into an unclean place outside the city (Leviticus 14: 40) ... It was not sufficient to take the stones down, but they should not be left to occupy a holy space, or to get their uncleanness into others; They should be cast away... So we should not leave in ourselves any trace of sin, but we should burn the foreign plant as though by fire; according to the divine words: “First gather together the tares and bind them in bundles to burn them” (Matthew 13: 30). The scholar Origen says: [“To root out and to pull down” There is a building from Satan and a building from God. The building “on the sand” is from Satan, as it is not set upon some solid base; whereas the building set “on the rock” is from God; To the believers it is said: “You are God’s field ; You are God’s building” (1 Corinthians 3: 9). Therefore the words of God are directed to peoples and to kingdoms “To root out and to pull down; to destroy and to throw down”. If we root out, yet we do not destroy the rooted out thing; it would stay; and if we destroy without throwing away the 1 In Jer. Hom. 1:7. 2 In Jer. Hom. 1:14. https://coptic-treasures.com/ 54 foundation stones, what is destroyed would stay. Of the signs of God’s goodness and His love, is that after He roots out, He destroys, and after He destroys something He throws it away. Concerning the things rooted out and destroyed; Read carefully the way they are got rid of: “Burn the hay with fire; and bind the tares in bundles and cast them in fire”. Do you wish also to know the destiny of the corrupt building after it is pulled down? The building that is pulled down because of leprosy, is to be turned into dust and cast out in an unclean place outside the city; so that not a single stone is left. The corrupt things should not stay, but should be destroyed to avoid reusing them to build new buildings set by Satan. The corrupt plants should be rooted out, in order not to let Satan find in them other seeds to sow anew. They should be destroyed to give Satan no chance to sow the tares with the wheat] 1. Things do not stop at destroying and rooting out every trace of evil; but this should be followed by positive work; namely, building the new kingdom and presenting the heavenly plantation. The scholar Origen says: [The words of God do not stop at rooting out, destroying, and pulling down ... How can I benefit from rooting out the shameful things, and pulling down every thing evil, if they are not replaced by plants of higher goodness and by building of virtues ? ! That is why the word of God cares, out of necessity, for rooting out, destroying, and throwing away; then after that for building and planting.. He says “I kill and I make alive” (Deuteronomy 32: 39). He did not say: I make alive then I kill; as it is impossible for what God makes alive to be uprooted by another ... What doe He Kill? He kills ‘Saul’ the persecutor, to let him live as ‘Paul’ the apostle of Jesus Christ (2 Corinthians 1: 1)! ... Therefore God starts by the more grieving, but necessary things: He says, “I kill”; then follows it by “I make alive”; He wounds then He heals (Deuteronomy 32: 39); for “whom God loves, He will chasten”! ... Evil should be completely uprooted, and the building of abomination should be completely destroyed and cast away from our souls, in order that the word of God in us should be built and sown. There is no other way to understand this phrase: “I have put My words in your mouth” Why? “To root out and pull down; to destroy and throw down”. Yes, they are words that uproots peoples; words that pull down kingdoms; yet, not the material kingdoms of this world. When you understand the meanings of these words in an exalted way: what is meant by the words that uproot and those that pull down, you will be granted strength from God, according to what is written: “God grants great and powerful word to preachers”, a power to uproot what they encounter, of disbelief, hypocrisy or abomination; to destroy and pull down the idols within the heart; so that the destroyed idol would be replaced by a temple for the Lord, where the glory of God would be seen and apparent; No more tares would be sown; but there would be the paradise of God in the temple of God, in Christ Jesus] 2. For this divine word, by which He pulls down and builds, roots out and plants, God Himself cares; being His word; The prophet says: “Moreover the word of the Lord came to me, saying, ‘Jeremiah, what do you see ?’ And I said, ‘I see a branch of an almond tree’. Then the Lord said to me, ‘You have seen well, for I am (watching to see that My word is fulfilled)’” (Jeremiah 1: 11, 12) 1 In Jer. Hom. 1: 15. 2 Ibid. 1: 16. https://coptic-treasures.com/ 55 Jeremiah saw ‘a branch of an almond tree” (Shaqed), which is the same branch produced by the dry rod of Aaron; that, although it did not carry life in itself, yet it produced the living word of God, to fulfill His believers. The scholar Origen believes that the branch of the almond tree, refers to the necessity to know the word of God by its literal, behavioral, and spiritual aspects. The almond fruit has a bitter outer sheath that falls by itself when ripe. This is the literal or the apparent interpretation, which is bitter and deadly, that hindered the literal Jews and also the Gnostics from reaching the true knowledge1. It also has a thick inner sheath, that we break before we eat the fruit inside it; It refers to the behavioral or moral interpretation, through which the believer enters into a condition of contrition through a life of monastic-like behavior, of fasts, prostrations, etc.; and finally the inner fruit itself which is sweet and fulfilling, that refers to the hidden spiritual interpretation, a fulfilling nourishment for the believer, not only in the present life, but in the eternal one as well2. It is to be noticed that the “branch of the almond tree”, means in Hebrew, (the watchful); on account that the almond trees flower early during the month of February before other trees. The tree becomes full of white flowers, to proclaim that the winter season is about to come to an end, and the spring is about to begin. In other words, the time of death (for the plant) is over, to be replaced by life anew ! The almond tree witnesses to God’s exalted work, that brings life out of death ! It is as though this tree stays “watchful” over all the other trees; referring to God who is watchful over His word, to see that it works in the life of people; saying: “I am watching to see My word is fulfilled” (Jeremiah 1: 11) God confirms to Jeremiah the fault adopted by many, in his days and in all days, even in our day, who say that “The Lord will not do well, nor will He do evil” (Zephaniah 1: 12); meaning, that God is helpless, and does nothing! From another aspect, it is as though God is providing Jeremiah with comfort and at the same time with a warning: Even if the work seems difficult and bitter, yet it is God Himself who works; so it is unfitting for him to fear or be troubled; At the same time, as God is committed to watch over His word to see it fulfilled; if the prophet does not work by the divine word, God will work through someone else. If God Himself fulfills His word, and is watchful over it, yet He requests from us as well to be watchful, lest evil would approach us. That is why after seeing the branch of almond tree, he saw the boiling pot, facing away from the north, from where evil is coming. “And the word of God came to me the second time, saying, ‘What do you see ?’, And I said, I see a boiling pot, and it is facing away from the north’. Then the Lord said to me, ‘Out of the north calamity shall break forth on all the inhabitants of the land’ “(Jeremiah 1: 11 - 14) The scholar Origen believes that looking toward the north refers to watching against the evil approaching the human soul to destroy its salvation; saying: {The lampstand should be placed in the south, to face the north; as when the light is on; namely, for the heart to be watchful, it is committed to look toward the north, to watch for whoever comes from the north. And as the prophet says: “I see a boiling pot, and it is . 1 كلمة "غنوسي" مأخوذة عن الیونانیة، وتغني "صاحب معرفة"، لتعرف على البدع الغنوسیة ا رجع كتابنا: آباء مدرسة الإسكندریة الأولون، 1980 . 2 المرجع السابق، ص 160 https://coptic-treasures.com/ 56 facing away from the north; as out of the north calamity shall break forth on all the inhabitants of the land” (Jeremiah 1: 14). With watchfulness, trembling, and zeal, a believer should always contemplate in the tricks of Satan, and watch for, from where the temptation may come, and when the enemy may attack; The apostle Peter says: “Your adversary the devil walks like a roaring lion, seeking whom he may devour” (1 Peter 5: 8) 1]. 6- Faithfulness in work: If the prophet was set as a steward on behalf of God; saying to him, “I have this day set you over the nations ...”; He is committed to work with the Spirit of the One who has set him: to root out and plant; to pull down and build. The wage of this work is affliction and bitterness, from the world toward those who work. God presented to the prophet Jeremiah another vision; a boiling pot facing away from the north; opening with evil toward the people; and interpreted it as such: “‘For behold, I am calling all the families of the kingdoms of the north’, says the Lord,; ‘They shall come and each one will set his throne at the entrance of the gates of Jerusalem, against all its walls all around, and against all the cities of Judah. I will utter My judgments against them concerning all their wickedness, because they have forsaken Me, burned incense to other gods, and worshipped the works of their own hands’ “ (Jeremiah 1: 15, 16). By this vision, God clarified to Jeremiah every thing in advance, presented to His steward His divine plan very clearly, to spare him getting confused when he sees the affliction that awaits Jerusalem and all the cities of Judah. That is what the Lord Christ did with His disciples, when He told them all the afflictions that await them, to be ready for them. From another aspect, He clarified that He is going to use every way; and will even use the wicked nations to chasten His people. As most of the troubles that confronted Israel came from the north (from the Assyrians, the Aramites, and the Babylonians); the north became a symbol of the forces of darkness2. St. Jerome sees in this vision, that God delivers His children temporarily to Satan for the sake of chastisement, so that when they taste its bitterness, they would return to their heavenly Father. The same way the apostle Paul did with him who committed evil with his father’s wife; saying: “As absent in body but present in spirit, have already judged, as though I were present ...In the name of our Lord Jesus Christ ...Deliver such one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5: 5). St. Jerome sees that the pot contains meat (Ezekiel 24: 10, 11); in order that sinners would have compassion instead of cruelty, through the action of fire; would have fleshy hearts instead of stony ones3. It is to be noticed that the first vision was joyful; with the word of God presented as almond, fulfilling and delicious; and the second one was bitter and painful with firm chastisement. It is as though God wishes to present His sweet word to every soul to enjoy and get fulfilled; and in case it is rejected, He will allow for chastisement, that may seem cruel and bitter. In all this, God seeks our love and our eternal glory. Faithfulness does not stop at just delivering the message, but extends to touching the inner life; The faithfulness of the steward is proclaimed through his inner holiness, 1 In Exod. Hom. 9: 4. 2 Cf. Thompson, p. 154. 3 On Ps. Hom 34. https://coptic-treasures.com/ 57 fitting for him as a steward of the Holy One. That is why He says to him: “Therefore prepare (girdle) yourself and arise, and speak to them all that I commanded you. Do not be terrified by them, or I will terrify you before them” (Jeremiah 1: 17) He commanded him to girdle himself and arise; as when he girdles himself, he becomes as though he takes part in the feast of Passover (Exodus 12: 11); and crosses over together with the people, from the servitude of sin to enter into the higher Jerusalem. As to saying, “arise”; this confirms that he would not be able to consummate his preaching mission, and to testify to the word, unless he rises together with our Lord Jesus Christ; to make his brothers arise with him. In our interpretation of the book of Exodus, we saw that to girdle oneself refers to entering into a life of bringing to death the body lusts; for the sake of setting the soul free by the Holy Spirit to the heavenliest. Therefore a sign of faithfulness in the preaching work, is to be girdled; namely, to enter into death together with Christ, and to enjoy the power of His resurrection. Then the minister can talk with every thing God commanded him; the word comes out living and active; working first in him, then the others would receive it as life. By this as well, he would not get terrified before the faces of people; for when he is dead and rose, would he be any more terrified ? ! By this God makes him a fortified city, an iron pillar, and bronze walls against the whole land (Jeremiah 1: 18); he would be the secret of blessing for many; would support and help them; and would become, by Christ ‘the Rock’, another rock for others; and by that he would hear the divine voice: “‘They will fight against you, but they shall not prevail against you, for I am with you’, says the Lord, ‘to deliver you’” (Jeremiah 1: 19) https://coptic-treasures.com/ 58 AN INSPIRATION FROM THE BOOK OF JEREMIAH (Chapter 1) I AM NOT ONE OF THE BILLIONS I often looked to myself, And thought that I am just one of billions of creatures; But I discovered that You have created me and known me personally! You sanctified me and set me to consummate your message! The world may despise me; and I may despise myself; But you will never disregard me ... I am your beloved! You separated me while in my mother’s womb; You said to me: ‘You are mine; and I am yours! I chose you to work for me; And I sanctify Myself for you’ Indeed, How amazing You are, O You the desire of my heart! I am too small to consummate Your divine message; I confess to you that I am just a child! But by You, I can do every thing, O My strength! Stretch Your hand, and touch my lips; I shall not utter a vain word; But will carry your fiery words; I will flow, with your grace, fountains of living waters! Your word is like a branch of almond tree! Break the outer sheath, the deadly letter; And grant me the spiritual fruit of almond, a fulfillment to my soul ! Your word is fulfilling and joyous; Yet, at the same time, serious and firm ! Grant me Your love, and nail in me Your fear! By Your word, I realize who I am, O the beloved of my soul! Teach me, train me, chasten me, but do not be offended by me! Grant me to hide in You; Grant me to take refuge in You So as to enjoy the living fruit inside me! I wish I acquire You; together with all mankind; As You are, for me and for them, All in All!
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